The Woman of Proverbs 31 (#1)

Driving home: if it is the word whether it is the word of God whether it is the word of the living God so though the human source was ultimately Lemuel's mother this that we have is an oracle it is a word from the living God

Maria teaching the children the names of the notes in the scale (Do, Re, Mi) is used as an example of an acrostic as a teaching device, similar to how Proverbs 31:10-31 is structured.

all the way through verse 31 each new verse begins with a letter of the Hebrew alphabet Aleph, Beth, Gimel, Dalet, He, Bab, Zion right on through this was a teaching device in which the memory is jogged by the 22 letters of the Hebrew alphabet and I say most likely his mother passed on that instruction to him as a young man because this is a peculiarly helpful teaching device to children some of you use that and of course Maria used it in Sound of Music when she was teaching the children the names of the various notes in the scale Do, Re, Mi, Fa,

12:19 - 13:04 Read in full sermon

Driving home: the responsibility we have is to undress the virtue take off its specific cultural social and economic setting isolate the virtue and then say now Lord how do we clothe it with the cloth and the cut of our own cultural s…

Martin uses the analogy of an undershirt (essential virtue) hidden by a jacket (specific cultural, social, economic setting) to explain how to properly interpret the Proverbs 31 woman's actions, distinguishing the underlying virtue from its cultural manifestation.

of this wife mother and homemaker come to us dressed up clothed in the specific manifestation of a distinct cultural social and economic setting let me illustrate it in a very crass simple but I hope helpful way as I stand before you right now with just my undershirt and my dress shirt and tie regard this as an essential virtue alright now when I put on my jacket I am now clothed in my jacket and for the most part

14:33 - 15:16 Read in full sermon

Driving home: the responsibility we have is to undress the virtue take off its specific cultural social and economic setting isolate the virtue and then say now Lord how do we clothe it with the cloth and the cut of our own cultural s…

Jesus' instruction to turn the other cheek or go two miles when compelled to go one is used as an example of clothing a principle (non-retaliation) in concrete, cultural manifestations, reinforcing the interpretation principle for Proverbs 31.

and the cut of the cultural social economic setting of a woman who's fit to be a king's wife and getting hold of that virtue then we must seek to dress it up in the cloth and the cut of the social economic and cultural setting in which God has placed now the Bible does this everywhere remember in the Sermon on the Mount when Jesus is teaching the principle of non-retaliation no eye for eye tooth for tooth what does he say when you are abused or taken advantage of submit to it peacefully he doesn't say that he says is somebody wacky under one cheek

18:56 - 19:40 Read in full sermon

In this part of the sermon: Martin explores the fundamental orientation of the worthy woman, demonstrating that despite her many activities outside the home, her primary identification is with her husband…

Martin shares that he laughed out loud while reading verse 17 in light of a Sunday school lesson on body care, highlighting the woman's physical strength and activity.

So she is somehow knowledgeable about viniculture, which is a very delicate field of agricultural endeavor. So somewhere she tracked down the knowledge to make her a good viniculturalist and she knows enough to know how the vineyard should be planted and apparently, probably engaging some of her house servants, she plants a vineyard. Fifthly, here I laughed out loud sitting at my desk last night. I laughed out loud in the light of the Sunday school lesson on the care of our bodies.

37:49 - 38:24 Read in full sermon

Driving home: Strength and dignity are this woman's clothing, and she laughs at the time to come.

Martin references Danielle Crittenton's book, which describes a generation of women who bought into the feminist lie and are now cursing, rather than laughing at, the time to come, having missed childbearing years and lost sexual attraction.

about what's happening. I'm coming up on age 40, and I've been told that I could have it all, and I've pursued my career, and yet the yearning to nurture and to have a child is there. I go back to Mary Crittenton's, Danielle Crittenton's book, and she describes a whole generation of women who've bought the feminist lie. And they are not laughing at the time to come.

56:55 - 57:18 Read in full sermon

In this part of the sermon: Martin challenges parents who, in reaction to feminism, might limit their daughters' education, arguing that the Proverbs 31 woman's capabilities suggest the value of…

Martin shares a personal anecdote of talking to fathers about the 'traumatic' experience of their daughters reaching an age where they will marry, breaking the protective wall fathers build around them, illustrating the difficulty of letting go and trusting God.

Yeah, I'm sure you don't. I had occasion in the last couple of weeks to talk to a couple of the pappies here. I said, you know, it's a traumatic thing when all your life, as a good father, you put a protective wall around your daughter. You spill blood to protect her physically, morally, spiritually.

64:39 - 64:55 Read in full sermon